Study Notes
PARAGRAPH 5
There are two successive movements of consciousness, difficult but well within our capacity, by which we can have access to the superior gradations of our conscious existence. There is first a movement inward by which, instead of living in our surface mind, we break the wall between our external and our now subliminal self; this can be brought about by a gradual effort and discipline or by a vehement transition, sometimes a forceful involuntary rupture,—the latter by no means safe for the limited human mind accustomed to live securely only within its normal limits,—but in either way, safe or unsafe, the thing can be done.
EXPLANATION
We can have access to the superior gradations of our conscious existence by two successive movements of consciousness. Both are difficult but well within our capacity.
First is an inward movement. By inward movement, instead of living in our surface mind we break the wall between our external and our now subliminal self. This can be brought about in two ways; one by a gradual effort and discipline; the other by a vehement transition, sometimes a forceful involuntary rupture. This forceful method is not safe for the limited human mind which is accustomed to live within its normal limits.
What we discover within this secret part of ourselves is an inner being, a soul, an inner mind, an inner life, an inner subtle-physical entity which is much larger in its potentialities, more plastic, more powerful, more capable of a manifold knowledge and dynamism than our surface mind, life or body; especially, it is capable of a direct communication with the universal forces, movements, objects of the cosmos, a direct feeling and opening to them, a direct action on them and even a widening of itself beyond the limits of the personal mind, the personal life, the body, so that it feels itself more and more a universal being no longer limited by the existing walls of our too narrow mental, vital, physical existence. This widening can extend itself to a complete entry into the consciousness of cosmic Mind, into unity with the universal Life, even into a oneness with universal Matter. That, however, is still an identification either with a diminished cosmic truth or with the cosmic Ignorance.
EXPLANATION
We discover an inner being, a soul, an inner mind, an inner life, an inner subtle-physical entity within this secret part of ourselves. This inner or subliminal self is much larger in its potentialities, more plastic, more powerful, more capable of a manifold knowledge and dynamism than our surface mind, life and body.
It is capable of a direct communication with the universal forces, movements, objects of the cosmos. It can have a direct feeling and opening to them and a direct action on them.
It can widen itself beyond the limits of the personal mind, the personal life, the body. It can feel no longer limited by the existing walls of our too narrow mental, vital and physical existence. It can feel itself more and more a universal being.
This widening can extend itself to a complete entry into the consciousness of cosmic Mind. It can enter into unity with the universal Life and oneness with the universal Matter.
However this is still an identification either with a diminished cosmic truth or with the cosmic Ignorance.
PARAGRAPH 6
But once this entry into the inner being is accomplished, the inner Self is found to be capable of an opening, an ascent upwards into things beyond our present mental level; that is the second spiritual possibility in us. The first most ordinary result is a discovery of a vast static and silent Self which we feel to be our real or our basic existence, the foundation of all else that we are. There may be even an extinction, a Nirvana both of our active being and of the sense of self into a Reality that is indefinable and inexpressible.
EXPLANATION
The entry into the inner being is the first movement of consciousness. Once this is accomplished, the inner Self is found to be capable of an opening, an ascent upwards into things beyond our mental level. This is the second spiritual possibility in us. This second movement makes us get out the hold of cosmic ignorance.
We ascend upwards- may be through meditation, concentration – we exert a pressure upwards. By our opening and ascent upwards we discover a vast static and silent Self. We feel this static and silent Self to be our real or our basic existence, the foundation of all else that we are. In that state our active being and the sense of self would no longer exist and disappear into an indefinable and inexpressible Reality ( a state of Nirvana).
But also we can realise that this self is not only our own spiritual being but the true self of all others; it presents itself then as the underlying truth of cosmic existence. It is possible to remain in a Nirvana of all individuality, to stop at a static realisation or, regarding the cosmic movement as a superficial play or illusion imposed on the silent Self, to pass into some supreme immobile and immutable status beyond the universe.
EXPLANATION
Also we can realise that this self is not only our spiritual being (true self) but the true self of all others. It presents itself as the underlying truth of cosmic existence.
Having realised this state it is possible to remain in a complete dissolution (Nirvana) of all individuality; we can stop at a static realisation. Or we can regard the cosmic movement as a superficial play or illusion imposed on the silent Self; we can pass into some supreme immobile and immutable status beyond the universe.
But another less negative line of supernormal experience also offers itself; for there takes place a large dynamic descent of light, knowledge, power, bliss or other supernormal energies into our self of silence, and we can ascend too into higher regions of the Spirit where its immobile status is the foundation of those great and luminous energies.
EXPLANATION
Such a disappearance of individual self into a state of Nirvana is a negative line of supernormal experience. But there is also a possibility of a less negative line of spiritual experience.
(If, however, one persists and has the faith that there is something more, then in course of time, the silent Self becomes the foundation and in that Self there is a dynamic descent, a descent of what constitutes the Higher Consciousness, may be joy, may be power, may be peace. But it is dynamic, it lights up the whole being and we begin to experience the dynamic Self – Shri M.P.Pandit: Talks on The Life Divine, p. 177)
There is a large dynamic descent of light, knowledge, power, bliss or other supernormal energies into our self of silence. We can also ascend into higher regions of the Spirit where its immobile status is the foundation of those great and luminous energies.
It is evident in either case that we have risen beyond the mind of Ignorance into a spiritual state; but, in the dynamic movement, the resultant greater action of Consciousness-Force may present itself either simply as a pure spiritual dynamis not otherwise determinate in its character or it may reveal a spiritual mind-range where mind is no longer ignorant of the Reality,—not yet a supermind level, but deriving from the supramental Truth-Consciousness and still luminous with something of its knowledge.
EXPLANATION
In either case it is evident that we have risen beyond the mind of Ignorance into a spiritual state. We have seen that in the dynamic movement there is descent of higher powers. Here the resultant greater action of Consciousness-Force may present itself as a pure spiritual power; its character may not be fixed and definite.
Or it may reveal a spiritual mind-range where the mind is no longer ignorant of the Reality. It may not yet be a suprermind level but it may derive from the supramental Truth-Consciousness; it may still be luminous with something of its knowledge. Here Sri Aurobindo refers to the Spiritual planes of Mind, from Higher Mind upto Overmind.